Tag: brain-computer interface

Transhumanism in Africa: A Movement Long Overdue – Article by Urhefe Ogheneyoma Victor

Transhumanism in Africa: A Movement Long Overdue – Article by Urhefe Ogheneyoma Victor

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Urhefe Ogheneyoma Victor

“Africa must not just be a consumer of new technologies, but a leader in shaping them to serve human needs and preserve human dignity.”

– Anonymous 

Transhumanism in Africa: A Movement Long Overdue

Africa, the cradle of humankind, has long been overlooked in the global discourse surrounding transhumanism. This intellectual and cultural movement envisions the enhancement of human capabilities through science and technology. However, as the world hurtles towards a future where technological advancements promise to redefine what it means to be human, Africa’s voice in shaping this narrative is vital and long overdue.

At its core, transhumanism is a bold vision that challenges the limitations of our current biological condition, seeking to transcend the boundaries imposed by nature through technological augmentation. From cognitive enhancements and life-extension therapies to human-machine symbiosis and mind uploading, the possibilities are as vast as they are provocative. Yet, for too long, the African continent has been relegated to the sidelines of this groundbreaking intellectual movement.

This marginalisation is a grave injustice, for Africa’s rich tapestry of cultural and philosophical traditions has much to offer the transhumanist discourse. The continent’s deep-rooted respect for ancestral wisdom and reverence for the natural world could serve as a counterbalance to the unbridled pursuit of technological prowess, fostering a more balanced and ethical approach to human enhancement.

As Kenyan philosopher Calestous Juma eloquently argued in his seminal work, “The Gene Hunters: Biotechnology and the Scramble for Seeds,” Africa must not be a mere spectator in the rapidly evolving fields of biotechnology and genetic engineering. “We cannot afford to be passive observers of the biotechnology revolution,” he wrote. “We must be active participants in shaping it to serve our interests.” (Juma, 1989)

This clarion call resonates profoundly in the realm of transhumanism, where the stakes are no less than the future of our species. By embracing the transhumanist ethos, Africa has the opportunity to reclaim its rightful place as a pioneering force in human advancement, harnessing its rich intellectual and cultural heritage to chart a course that harmonizes technological progress with ethical and spiritual considerations.

Indeed, several African thinkers and innovators have already begun to blaze this trail. Kenyan researcher Kamau Gachigi, for instance, has been a vocal proponent of using emerging technologies to address Africa’s pressing challenges, from healthcare to food security. In his widely acclaimed TED Talk, “Making Sense of Transhumanism in Africa,” Gachigi articulated a vision of “Afro-transhumanism,” a movement that seeks to leverage technological advancements while remaining rooted in African values and cultural traditions.

These voices, among many others, underscore the urgent need for Africa to engage more deeply with the transhumanist movement, lest it be left behind in the relentless march of technological progress. By embracing transhumanism on its terms, Africa can not only contribute to shaping the future of humanity but also address some of its most pressing challenges, from healthcare and education to food security and environmental sustainability.

Imagine, for instance, the transformative potential of neural implants and brain-computer interfaces in improving access to education and cognitive enhancement for Africa’s youth. Or ponder the impact of advanced gene-editing technologies in eradicating devastating genetic disorders and enhancing crop yields to alleviate food insecurity. The possibilities are as boundless as they are tantalizing.

Yet, as with any transformative movement, transhumanism in Africa must navigate a delicate balance between technological progress and ethical considerations. The continent’s rich cultural heritage, with its emphasis on community, harmony, and respect for the natural world, can serve as a guiding light in this endeavour, ensuring that human enhancement is pursued not as an end in itself, but as a means to create a more equitable, sustainable, and spiritually fulfilling existence for all.

In this pursuit, Africa must draw upon its long tradition of communal decision-making and inclusive governance, fostering a vibrant public discourse that engages all stakeholders, from policymakers and scientists to religious leaders and grassroots communities. Only through such inclusive dialogue can the continent chart a course that harmonizes technological advancement with its deeply held values and cultural traditions.

The path ahead will undoubtedly be fraught with challenges, from the ethical quandaries posed by emerging technologies to the practical obstacles of funding and infrastructure. Yet, Africa’s resilience and ingenuity, forged through centuries of adversity, are well-equipped to surmount these hurdles. As the Kenyan scholar Ali Mazrui once remarked, “Africa has been shaped not by its environments alone, but by its capacity to respond creatively to those environments.” (Mazrui, 1986)

As the world stands poised on the precipice of a transhumanist future, Africa’s voice must not be silenced. Its rich cultural and philosophical traditions, coupled with its boundless potential for innovation, can serve as a beacon for navigating the uncharted waters of human enhancement. For in the end, the quest for transcendence is not merely a technological endeavor, but a profoundly human one—a journey that calls upon us to redefine the very essence of our existence.

And who better to guide us on this journey than the continent that cradled the dawn of humanity itself?

Works Cited:

Juma, C. (1989). The Gene Hunters: Biotechnology and the Scramble for Seeds. Princeton University Press.

Mazrui, A. A. (1986). The Africans: A Triple Heritage. BBC Publications.

The Development of Transhumanism in China – Article by Peter Wang

The Development of Transhumanism in China – Article by Peter Wang

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Peter Wang

Editor’s Note: The U.S. Transhumanist Party publishes this fascinating account of the history, current situation, and future prospects for transhumanism in China from our Foreign Ambassador in China, Peter Wang. We in Western countries have encountered far too little information about whether and how transhumanism has been received in China, especially in light of the COVID-19 pandemic and its disruptions. Based on Mr. Wang’s article, it seems that while there are some significant current limitations that have prevented transhumanism’s widespread recognition in China, we can also harbor grounds for hope that this situation will change due to the increasing interest in technological development, as well as the pragmatic, secular, and technologically open-minded attitudes of the Chinese people. Please note that Mr. Wang’s assessments of Chinese history are his own, although we certainly understand why he would characterize some eras of Chinese history in the way that he does. The U.S. Transhumanist Party does not generally take positions on the overall governmental structures and political situations in other countries; internally our members have a wide spectrum of opinions in this regard. The U.S. Transhumanist Party rather may take an interest in the implications of such political situations for the spread of science, technology, and transhumanist values and ideals. In this regard we consider Mr. Wang to have provided astute and nuanced characterizations that aid in our understanding of the situation in China and the ability of transhumanism to make inroads in light of the political and societal realities there – in terms of both opportunities and limitations. 
~ Gennady Stolyarov II, Chairman, United States Transhumanist Party, January 18, 2022

1. Historical Development of Chinese Transhumanism

Ancient Chinese society was dominated by feudalism. The economy was dominated by agriculture, and the development of science and technology was slow or even suppressed. The main achievements of this era were the four major inventions of China: papermaking, gunpowder, the compass, and printing. Why was this so? For an ancient civilization with a history of several thousand years, why was the development of science and technology so backward? The fundamental reason was the idea of ​​imperial power. Ancient China was centered on the emperor, and everything on the Chinese land was owned by the emperor, including the farmers on that land. The emperor was afraid of a peasant revolution and was afraid that others would take the emperor’s place, and as a result successive emperors would use the policy of fools. Instead of allowing farmers to read books, the emperors just wanted the farmers to plant the land every day, like slaves, so that the farmers would have no ability to overthrow the rulers. This idea of ​​imperial power had greatly suppressed the development of science and technology.

In 1949, Mao Zedong established the first democratic, self-improving, unified China in Chinese history: The People’s Republic of China, a stable country; a country without feudal ideas; and a country that serves the people. Only then did China begin to truly develop its own education, technology, and industry. It was aimed for ordinary people to have food to eat, houses to live in, and books to read, and it was also intended for them to be more involved in technology and democracy. However, Chinese politics had hindered the development of science and technology (superhuman science), such as the Great Leap Forward, which severely reduced China’s productivity and starved many people; the Cultural Revolution had destroyed China’s economic development, education, and technology, bringing China back to pre-liberation overnight. These events were relatively unfortunate. Political struggles have severely hindered the development of science and technology (superhuman science) in China.

In 1978, China began reform and opening up. This phase of reform and opening up was China’s greatest era. China has changed from a closed country to an open country. Deng Xiaoping formulated a basic national policy centered on economic construction, which has enabled China’s economy to develop rapidly. At this time, China attaches great importance to the development of education, science and technology, and the economy. At the same time, special attention is also paid to foreign exchanges, and advanced education and technology have been introduced from abroad. In education, a large number of international students are sent to study in developed countries such as the United States, which has cultivated a large number of scientific and technological talents for China; economically, a large number of foreign companies have been introduced to optimize state-owned enterprises and support for private enterprises, so China’s economy has developed rapidly. China’s science and technology, the introduction of advanced Western technology, and scientific and technological talent have all been vigorously developed. While China, which is in line with international standards, has experienced such rapid development in science and technology, China does not yet have transhumanist ideas and corresponding organizations.

In ancient and modern China, there was no transhumanist thought and corresponding organization, mainly because the political thought and system at that time severely hindered the development of science and technology (transhuman science). I believe this will be optimized in the future.

2.The Status Quo of Chinese Transhumanism

Transhumanism has developed very well abroad, with examples such as Google’s artificial intelligence, Tesla’s driverless cars, Elon Musk’s brain-computer interface (Neuralink), and some biological sciences that could extend human life. Compared with foreign countries, the development of transhumanism in China is far behind and is still in its infancy. Most Chinese have not heard of transhumanism, let alone have a corresponding organization. The main reasons are as follows:

1. Lack of information on transhumanism.

There are no media in the country that specifically report on transhumanism. Some mainstream media have no reports in this regard, such as CCTV and local TV stations. Other online media, such as NetEase and Tencent, have reported very little. Some tech media report slightly more points regarding transhumanism, such as 36KR. The lack of transhumanism-related information and articles makes it difficult for the Chinese to understand this new movement. I think it is necessary to establish our own community and write articles to promote transhumanism. Let more people know us and join us.

2. There are few transhumanism-related companies.

Chinese enterprises are mainly state-owned enterprises, and many foreign companies have been introduced. The development of these companies does not rely on innovation and R & D, but on low labor costs in China and government subsidies. There are no biotech companies in China, and there are no technology companies that study human life. Baidu has the best development in artificial intelligence, but it is also a lot worse than Google; Xiao Peng’s driverless car cannot be compared with Tesla’s driverless car. I think that enterprises are the new force for the development of transhumanism. Enterprises use products to improve people’s quality of life, and they use products to spread transhumanism. In the process of transhumanism’s development, the development of transhumanism-related enterprises is very important.

3. The government invested fewer resources.

Compared with foreign investment in high technology, China has invested less, and China has devoted more social resources to politics and people’s livelihood. Of course, the Chinese government has realized this problem over the years, and has begun to increase investment in high-tech fields and encourage people to innovate and start businesses. Many policy benefits, tax benefits, and talent subsidies were given. As a result, Chinese startups and VCs have developed rapidly. The government has also invested many resources in high-tech fields, such as nanotechnology, biopharmaceuticals, artificial intelligence, and high-speed rail. Compared with foreign investment, there is still a gap between these investments, but this situation is expected to improve.

4. There are few transhumanist talents.

The fundamental reason for the lack of transhumanist talents in China is that people do not have access to information about transhumanism, because China lacks writers who can write articles about transhumanism. There are many well-known scientific and technological people in China who are interested in transhumanism, but they lack the time to understand transhumanism. These people are often busy, such as Alibaba’s founder Ma Yun, Baidu’s founder and CEO Li Yanhong, and Tencent’s founder and CEO Ma Huateng. Fewer workers are engaged in this area than could be. First, high-tech work is needed in this area, and transhumanism needs to be recognized. China is a country with a large population, and many people have received university educations. As long as we strengthen the propaganda of transhumanism, I believe there will be more and more transhumanist talents.

5. There is no corresponding organization to lead and promote.

There are no transhumanist organizations in the country. One reason for this is the lack of information in this area, and the other is the lack of talent in this area. I will establish a Chinese transhumanist community and community in the near future to promote transhumanism. As for China’s Transhumanist Party, because of the restrictions of the Chinese government, it can only wait for the right time to be established. Our communities and societies are of great benefit to the promotion of transhumanism in China.

6. The Chinese lack sufficient knowledge of transhumanism-related technologies.

Although China is a big manufacturing power, it is not a strong manufacturing power. A strong country needs innovation and high-end technology to support it. For the research and development of high-end technology, it often needs to invest a lot of resources, but the return rate is very low. Therefore, the research and development of high-end technology in China is often concentrated in the government, the military, and some large companies. Without enough technology and products, ordinary people have little knowledge of transhumanist technology (artificial intelligence, nanotechnology, biotechnology, driverless vehicles, etc.). In this regard, China still needs to work hard.

All in all, China’s transhumanism is still in its infancy and faces many problems and difficulties. However, we believe that transhumanism will develop rapidly in China, because the Chinese are more able to accept new things without the constraints of religious thought. China’s economy ranks second in the world, China’s population ranks first in the world, and China’s science and technology can rival Silicon Valley. Based on this, we believe that transhumanism will develop rapidly in China.

3. The Future Development of Chinese Transhumanism

All in all, I am optimistic about the development of transhumanism in China.

First of all, it is an inevitable trend to have transhumanism-related technologies to improve people’s living standards! People need transhumanism!

Secondly, from the perspective of the development of social civilization, human society has experienced primitive society, slave society, feudal society, capitalist society, socialist society, and will definitely enter the superhuman society!

Well-known scholars in China support transhumanism. Bai Chunli, president of the Chinese Academy of Sciences, and many well-known persons such as He Chuanqi, the director of the China Modernization Research Center of the Chinese Academy of Sciences, attach great importance to transhumanism. With the promotion of these people, transhumanism will certainly develop quickly.

Chinese culture is conducive to the spread of transhumanism. China is an open country and likes to learn new things, so the development of transhumanism in China has no cultural hindrance. Coupled with the fact that the Chinese do not believe in religion, do believe in science, and have no obstacles in the form of religious dogmas, the cultural soil is better than in the West. Many Western religious denominations, because of influence by extreme religious forces and anti-intellectual forces, will oppose the development of transhumanism.

China is increasing its investment in high-tech R & D. From 2003 to 2013, China’s investment in research and development has increased significantly, with an average annual growth rate of 19.5%, far exceeding that of the United States.

UNESCO’s “Science Report 2015: Facing 2030” at Paris headquarters shows that the United States in 2015 accounted for 28% of the world’s investment in research and development, and is still in a leading position, followed by China (20%). There are currently approximately 7.8 million scientific researchers worldwide, an increase of more than 20% by 2015 compared to 2007, of which the European Union accounted for the largest proportion, reaching 22%, followed by China (19%) and the United States (16.7%).

With so many resources and talents invested, I believe that transhumanism will develop rapidly in China! Transhumanism can lead to making better products, and these products can greatly enhance human beings. So, for smart and practical Chinese, they will definitely choose transhumanism!

Peter Wang is the U.S. Transhumanist Party Foreign Ambassador in China. 

Opinions From Around The World: Mert Basoglu – The Cautionary Tale of Neuralink

Opinions From Around The World: Mert Basoglu – The Cautionary Tale of Neuralink

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Mert Basoglu

Editor’s Note: It is extremely important that supporters of transhumanism understand the opinions of peoples from every nation. I, Kimberly Forsythe, decided to reach out to people from other cultures and asked them to give me their opinions on the topic of transhumanist tech. My goal is to better understand why some may object to the idea based on various cultural differences.

As I receive the essays, I will publish them. My hope is that we can work together to build more international bridges and achieve progress that works for as many people as possible. This commentary on Elon Musk’s Neuralink was written by Mert Basoglu from Istanbul, Turkey.

~ Kimberly Forsythe, Member and Assistant Editor, United States Transhumanist Party, December 11, 2020

The Cautionary Tale of Neuralink

Elon Musk has been in the public eye with his innovations and ambitious projects in various fields such as aerospace, electric car manufacturing, and lately, neurotechnology. Even though I find most of his ideas and innovations worthy of admiration, I believe Neuralink and brain-machine interfaces (BMIs), in general, are somewhat problematic at this stage of human evolution.

First and foremost, I am all for Musk’s idea of treating neurological diseases that used to be untreatable. In consideration, Neuralink’s benefit to society in terms of both physical and mental health would be undeniable if it’s used correctly and responsibly. But, given our history of violence, abuse, and exploitation, I believe we are not ready for this kind of invention as of yet. It is an irrefutable fact that (BMIs) such as Neuralink are highly prone to being misused and weaponized for self-interests or political reasons. This may be a pessimistic view; however, I think of it as a realistic one, as there are oceans of such examples in our history. As a result of this, I think Neuralink or other (BMIs) are revolutionary and great inventions that should have emerged in the future, when our collective consciousness and empathy as a society hopefully progressed further.

Apart from these topics, there are many other concerns regarding Neuralink that beg to be discussed and solved. One example could be the topic of individualism; the paradox of creating a ‘database’ or ‘network’ that is filled with our ‘individual’ thoughts. It begs the question; what happens to the sense of self? Are our thoughts impersonal now? If we transcend humanity, become a collectively transhuman entity, where does our inevitable evil and hunger for destruction go?

To end on a positive note, I would love Neuralink or other BMIs to be useful inventions that we regularly use in our daily lives, but I think we, as humanity, have to cut our afflictions at the roots first.

– Mert Basoglu

Istanbul, Turkey

A Dialogue on the Simulation Interview with Dan Faggella: A Case for Responsible Stewardship – Article by Dinorah Delfin

A Dialogue on the Simulation Interview with Dan Faggella: A Case for Responsible Stewardship – Article by Dinorah Delfin

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Dinorah Delfin

Voice by Terence McKenna

Last week I published an article, “Programmatically Generated Everything – The Intelligence/Love Paradox” in response to an interview with Dan Faggella for Allen Saakyan’s Simulation series.

Dan’s thoughtful response to my article was highly stimulating as he was able to mindfully elaborate on, and critique my thoughts. So grateful for the opportunity to have this exchange of insights – Thank you!

Dan hypothesizes that human civilization might be heading towards a future subordinated by “substrate digital monopolies”, and as a result, becoming more disconnected from real human interactions, nature, and a truer sense of reality.

From this exchange, we expressed agreement on three fundamental areas:

1. A future controlled by substrate digital monopolies is one we don’t want, and therefore should mitigate.

2. We need to agree on a global set of values to enable responsible and sustainable technological development.

3. Emerging technologies such as virtual realities (VR), brain-computer interfaces or brain-machine interfaces (BMI), and artificial general intelligence (AGI) will benefit humanity and all sentient life, if used responsibly.

1. Predicting undesirable futures

“For the record, this world of substrate monopolies is not something I hope for, strive for, or wish for. Rather, I consider it likely (read the full essay on the matter). It’s a hypothesis – and more than anything – a warning against a kind of power conflict that I fear. Such virtual worlds could be amazing and beneficial, but the conflict of controlling the substrate is a reality I foresee to be likely, not a reality I foresee to be preferable.” — Dan Faggella

Given our global market dynamics, sadly, substrate digital monopolies are likely to happen. The greater the disconnect between meaningful human interactions and nature, the longer we’ll perpetuate the destructive narcissism and lack of care driving society to an accelerating ecological and moral crisis. Could it be that a greater disconnect from a Truer sense Self and of Reality could put at odds the stability of all natural systems – including intelligent life itself?

Though I embrace the idea that we, technological creatures, have an inherent right to have full sovereignty over our individual evolution and senescence through the means of science and technologies, I’m also aware that many things can and will probably go wrong if we don’t properly educate ourselves or have the right policies in place.

How could we redirect the destructive forces of a global arms race for digital dominance towards instead a thriving technological era of creative and ecological flourishing? What would it take for market forces to adopt systems that are in service of all stakeholders?

By understanding where we come from – historically, biologically, and energetically – we will be better equipped at thinking and solving problems holistically and sustainably.

2. On the issue of context and values

During my years in Business School at Baruch College N.Y., a class that had the most impact on my education was “Social Entrepreneurship”.

As we become more dependent on automated processes, we ought to also device outlets for people to participate in Creative Processes that involve both the fulfillment of drives and pleasures and the accumulation of virtues and sound moral values. The better we are at mastering Self-Leadership, the better we will be at designing social systems that operate under the Highest Ethical Standards.

How can businesses and corporations profit from making the world a better place? How can we inspire young entrepreneurs to find True meaning in Life so that our drives and intentions are aligned with maintaining a more Harmonious Universal Ecosystem?

“Most of what we believe to be moral tenets and insights are contextual”, says Dan. I agree. It is a postmodern sensibility based on the universal natural principle of Relativism, which means, everything is essentially an opinion and nothing could be iron truth.

Some things are More truthful than others however, for example, when supported by empirical evidence. Context isn’t fixed. A set of values need not be static. (The USTP’s Bill of Rights, for example, is a living document which can be amended via votes by the U.S. Transhumanist Party members.) 

In response to last week’s article, fellow USTP Officer, Ryan Stevenson, shared the following observations:

“I’ve been thinking a lot about the issues you raise about the relationship between human intelligence/reason/technology and goodness recently, and what you’ve written here is really insightful. It seems that’s it’s rather easy to forget that technology isn’t a panacea, and there must be (as you put it) ‘humane’ intentions guiding its use.  

A number of the distinctions you put forward reminded me of an early Christian philosopher, Maximus the Confessor. Maximus was one of the first individuals in Western thought to grapple with the nature of technology and, unlike his fellow Christians, saw its potential for making human beings more human.  Obviously, his thought exists in a theistic context, but maybe Maximus belongs in our list of Transhumanist forebears. If you’re interested, here’s an article that touches on some of his philosophy dealing with techne…

I also support advocating for a proactive policy with regards to BMI and VR at international bodies like the UN.  Building a transorganizational coalition with other groups would be a good step forward – labor and time-intensive, but important and doable.  It would be great to get that conversation going.” 

Maximus the Confessor’s theistic approach to this early reference to critical and ethical Transhumanism is a compelling reminder that one of the most fundamental uses of technology is to help humans become More Humane. In this article, it is argued that technology is meant to assist us in “stewarding creation across the cosmos” and that the tradition of “natural law reasoning” can help “ground a global ethic for sustainable and integral development”.

Could natural law reasoning based on empirical evidence be a viable tool to articulate norms and ideas of universal understanding?

Growing up as a Christian, for example, I often wondered about the meaning of the “holy spirit”. Devoid of mythology, the concept is one of transition towards self-awareness – Ape-to-Human – the idea of “self” becoming apparent to “sinless” primates whose awareness might have increased from introducing bone marrow and mushrooms to their diet, leading to an miraculous evolutionary transition from fearful subjects of nature’s will, to responsible masters and designers of our individual and collective destiny. 

The un-learning of one’s convictions to exercise novelty and expanded new perspectives (the dissolution of limiting beliefs) is one of the most challenging of human endeavors, but the only way to true freedom and collective harmony.

3. Love and god as universal natural phenomena; not as romantic ideas of love, or a culture’s perception of a “moral” “entity”.

“In an age of powerful technology, it becomes poignantly obvious that while a personal and social ethic remain necessary—albeit altered to reflect emerging understandings of personhood and relationality—they are also increasingly not sufficient. If as humanity, as one global culture, we are to order complex ecological changes effected through human (and possibly even non-human) agency and manipulation, natural law reasoning must be more profoundly cosmological. This implies, that natural law must consider as much as possible, the ‘total ecology’ in view of its finality as New Creation, but also our human obligation to steward the flourishing of creation in all its rich, inter-dependent diversity. This ultimately is what Laudato Sì calls for when it promotes an ‘ecological conversion’ for an authentic integral flourishing.” – Nadia Delicata, “Homo Technologicus and the Recovery of a Universal Ethic: Maximus the Confessor and Romano Guardini”, 2018.

Concepts of Order and Chaos are as deeply ingrained in Quantum Mechanics as in Theological, or Natural Law, reasoning. Quantum theory suggests there are many dimensions to reality, and the Noosphere has been referred to as a natural phenomenon of “transhuman consciousness emerging from the interactions of human minds.”

Love exists in many forms as the inherent “sacred”/“intelligent” programming driving natural systems towards reproduction and survival. Positive feelings like joy, love, care, trust, or instinctual arousal and mating, for example, all produce chemical reactions and high vibrational frequencies in the brain, linked to growth and a strong immune system. Stress, depression, anxiety, which make the body sick and susceptible to degenerative diseases, are linked to lower vibrational brain frequencies.

While we envision a future where sentient life blooms into higher forms of understanding and expression, I believe it is safe to say that the Transhuman Era we desire is one that encourages humanity to be more caring and to think more holistically.

Dinorah Delfin is an Artist and the Director of Admissions and Public Relations for the U.S. Transhumanist Party / Transhuman Party. 

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Integral Transhumanism – Article by Dinorah Delfin

Integral Transhumanism – Article by Dinorah Delfin

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Dinorah Delfin

“It is easier to build strong children than to repair broken men.” Or, is it?

Integral Transhumanism adopts a framework that accounts for individual and collective enhancement and consciousness expansion through a holistic neurological reprogramming at any stage of one’s emotional, intellectual, and spiritual development. 

Whether it is through genetic enhancement, brain-computer interface, holistic wellness & education, or shamanic entheogenic practices integrated into modern life, Integral Transhumanism advocates for enhanced cognitive and neurological states to achieve heightened spiritual awareness and wisdom. This level of maturity will allow humanity to work towards a sustainable equilibrium between social and natural environments.

Integral Transhumanism takes into account that knowledge or intelligence aren’t sufficient if they don’t entail a holistic integration of scientific reductionism & rationalism, with humanity’s deep-felt intuition and connection to its nonphysical quantum dimensions.

Without an understanding of this vibrational reality, and its social and universal psychological implications, humanity will fail to design cognitive models and policies that are safe and grounded in the maintenance of the common good as it will perpetuate the disconnect between fragmented knowledge and the right course of action. 

To preserve transhumanist ideals’ inherent ethical and altruistic worldview, we must account for a truly holistic integration of mind, body and the collective consciousness. Spiritual Superawareness, therefore, constitutes the highest achievement of Superintelligence.

Albert Einstein once said, “We can’t fix our problems from the same consciousness that created it.” A holistic and sustainable re-engineering of humanity must account for the understanding of consciousness itself to give rise to truly benevolent beings, and new and effective ways to affect change.

One must not fear the evolution of humanity’s inherent technological ingenuity and desire to continue pushing through the boundaries of its limitations, but one should fear ignorance and apathy. 

One must not fear that which we might think as “unnatural” because humans are anything but willful subjects to nature’s way. We don’t tend to label the domestication of plants and animals, education, art, cars, dental floss, eyeglasses, pacemakers, in-vitro fertilization, as “unnatural”, and we don’t necessarily think of “natural” things like plagues, meteorites, parasites, or polio as desirable things either.

One must not fear that advanced enhancement technologies might be initially available to only the wealthy, as such fear is counterproductive towards our efforts to democratize these technologies. Furthermore, enhanced individuals with heightened cognitive and spiritual awareness might actually nurture greater compassion for the have-nots, and reduce, rather than exacerbate, socio-economic tensions.

Integral Transhumanism wishes to harness this growing momentum to help inspire individuals and societies at all stages of maturity towards a more just, beautiful, and holistic expression of its most authentic form. 

Note: This article was inspired by an essay written by Michael Tennison, titled “Integral Transhumanism: The Holistic Leap Forward” (2010).

Ms. Delfin is an Artist and the Director of Admissions and Public Relations of the U.S. Transhumanist Party.

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Generating Transhumanist Enlightenment in Nigeria: Reflections from a Transhumanist Presentation at the 2017 Convention of the Atheist Society of Nigeria – Report by Ojochogwu Abdul

Generating Transhumanist Enlightenment in Nigeria: Reflections from a Transhumanist Presentation at the 2017 Convention of the Atheist Society of Nigeria – Report by Ojochogwu Abdul

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Ojochogwu Abdul

The Atheist Society of Nigeria (ASN), an organization with the groundbreaking record of being the first secular group to achieve official registration in Nigeria, recently recorded another first by hosting the ASN Convention on 11th November 2017, the first event of its kind in Nigeria. Among the guest speakers featured at the Convention were Bill Flavell, Vice President of the Atheist Alliance International (AAI), Roslyn Mould, Chair of the African Working Group, International Humanist and Ethical Youth Organization (IHEYO), and Leo Igwe, President of the Humanist Association of Nigeria (HAN). Also featured as speaker was myself, Chogwu Abdul, Co-Founder of the Transhumanist Forum of Nigeria (H+FN) and United States Transhumanist Party (USTP) Foreign Ambassador for Nigeria, and I eventually presented a talk on the topic: “Merging the Human Brain with Computer: Implications for the Future of Humanity.” The talk focused primarily on the rising phenomenon of Brain-Computer Interfaces (BCIs), but also broadly on the movement and philosophy of transhumanism as the general idea within which BCIs are contained.

As a transhumanist with a manifest interest in promoting the philosophy across Nigeria, and hopefully, throughout the African Continent, the presenter took the lecture as an opportunity to introduce the concept of transhumanism to a broad audience and initiate a discourse on the cultural, scientific, and philosophical movement within the public space of Nigeria. The reception given to the presentation at the Convention was seemingly warm, and some good interest was generated and expressed. But the work, realistically, is only just beginning, and practically speaking there is still so much to be done and perhaps millions of miles to go before transhumanism can go mainstream in Nigerian society – although it is the personal and sincere hope of this writer that the turn of events prove such a prediction wrong and the changes get to happen faster than expected.

At present, however, transhumanism is simply much of an unknown idea in Nigeria, with very few in the country having heard about the word or even knowing what it means. And even when some technologies or practices related to transhumanism, for example genetic engineering and biomedical engineering are proposed or seem to gradually find a way into Nigerian society, much resistance is witnessed, especially as presented by religious conservatives. Nigeria, if it must be said, is at it stands a very religious environment, and so far religious beliefs and attitudes indisputably hold much sway over the thought and lives of multitudes across the country, at least for the time being. Religious conservatism is at present therefore rife, and a lot that goes with scientific thinking still struggles from the margins, faced by challenges in trying to reach wider acceptance and influence.

However, there is, at least as perceived and discerned by some trend observers, something of a silent revolution gradually taking place across the country. Some have called this the slow dawning of a long-awaited mental awakening, one in which an increasing number of Nigerians, especially the current youth generation, are gradually becoming more embracing of critical thinking, science, rationalism, and secular reasoning. Much that goes with the manifestation of this trend is to be found on the Nigerian social media, where a secular community has been emerging and becoming increasingly vocal in challenging dominant conservative religious beliefs and practices, while at the same time promoting science, rationalism, and critical thinking. Secular humanism could be perceived as having found something of a confident foothold in Nigeria, and this gradual mental shift provides cause to hope that transhumanism could find a springboard and fertile ground from which to launch, grow, and spread across the country.

And then there is also that stubborn challenge of technological backwardness suffered by the country and much of Africa, which is yet another impediment that cannot be ignored in evaluating the transhumanist promotion task and prospects in this part of the world. The state of scientific and technological development in Nigeria is relatively (and realistically speaking) poor. Investments in research and development for science, technology, and even health have so far remained floated and struggling at very low points; technological infrastructure across the country is either absent, degrading, or fails to meet up with global standards, and much of the country’s finest minds in science, technology, and medicine are either already resident in foreign countries or are seriously working towards joining the exodus and brain drain flowing in the direction of the Nigerian Diaspora. For reasons as these, much that exists as a technological presence in the country mostly is available as a result of technology transfer, imported into Nigeria from foreign climes, and with quite a number of them arriving at the nation’s shores not as state-of-the-art, cutting edge innovations, but more as outdated technologies which represent a stage, away from which the exporting country has made or is already making noticeable progress.

Technological development therefore remains a key factor to be addressed in Nigeria for the transhumanist vision to gain foundations upon which to thrive, and this was highlighted in the presentation at the Convention. As a matter of encouragement though, there are, however, indications which give cause to expect some coming changes in the technological condition and fortunes of the country and Africa generally as a Continent. These indications derive from the growing number of tech-themed workshops, seminars, conferences, innovation hubs, and tech start-ups that are gradually but steadily exploding across Nigeria and a number of African countries. The Continent’s youths are becoming audaciously innovative and entrepreneurial, and more are doing so through developing homegrown technological solutions as responses to local problems. Such interventions are giving rise to a movement of indigenous innovation, and if this trend continues and gains sufficient support, then one could be cautiously optimistic enough to anticipate that it should only be a matter of time before versions of a host of emerging and converging technologies (nanotech, biotech, infotech, cognitive science and neurotech, artificial intelligence, augmented reality, robotics, biomedical engineering, etc.), get developed within local African contexts and as best suited for the African condition.   Moreover, interest in STEM (Science, Technology, Engineering, Mathematics) education and STEM-related enterprise is gaining a fresh boost, the Africa Prize for Engineering Innovation unveils very talented engineers and innovations from across sub-Saharan Africa yearly, and a very unique project by the African Institute of Mathematical Sciences (AIMS) known as the Next Einstein Initiative (NEI), which has been on course for over a decade now and has among its objectives the actualization of a scientific revolution in Africa, further provides a great vista for reasonable hope. Several young, bright Nigerian (male and female) scientists, engineers, and mathematicians, among their counterparts from other African countries, are seriously involved in this AIMS-NEI programme, undertaking research, and pleasantly enough, are breaking new grounds in several STEM-related fields.

The combination thereof, of a fledgling secularism and rational thinking culture with an emerging consciousness and demonstration for scientific and technological development in contemporary Nigeria, can be leveraged upon by transhumanists as strategic factors making for a more possible environment, as that opportunity of a slight opening in the door which could and should be seized upon to kick the doors open even wider for transhumanist thinking, technologies and practices to pour in and ubiquitously find their way into the Nigerian space.

The presentation on BCIs made at the 2017 ASN Convention was meant to create an awareness among Nigerians with regards to the state of movements in transhumanist thought, and to stir the people into action in connecting the now helpfully available threads of rational thinking, creative imagination, science, technology, and enterprise into the fabric of a transhumanist culture which would yield much progress for Nigerian society and human life. The response to this nudging – though it is yet early in the day to clearly tell – has so far been encouraging.

There are some of us here in Africa who believe that the Continent is currently going through an African Renaissance and as well stands at the thresholds of a Scientific Revolution. Some of us are also plugged in to other parts of the globe enough at least to be aware that there is present talk of a Second Enlightenment and a coming Fourth Industrial Revolution, aspects of an emerging, global transhumanist civilization, and to which bringing Africa up to speed should be a major concern. There are indeed several stages in the march of human civilization (for example, the European Enlightenment Era and the First and Second Industrial Revolutions) which Africa neither “positively” nor “proactively” participated in, and for which Africa can no longer afford the luxury of time in going through them again at this point in history, for what the Continent currently pragmatically needs is nothing short of a giant leap through the aid mostly of technology, if it must, as it obviously has to, catch up with the rate of advancement of the rest of the world.

Connecting the trajectory of Africa’s unfolding Renaissance and burgeoning scientific revolution to the dimensions of the Second Enlightenment, the Fourth Industrial Revolution, and generally the transhumanist civilization through technology, education, enterprise, and any other agency necessary, thus should become the logical cause and big picture inspiring the transhumanist project in Nigeria and Africa within the 21st Century. For this objective then, and in these parts of our planet, the adoption and indigenous innovation of emerging technologies associated with and promoted by the transhumanist movement are to attract deliberate emphasis as the core of this vision and narrative. This is pertinent, for should humankind eventually evolve into a new, posthuman species, then the peoples of the continent from which Homo Sapiens originated, Africa, need not, and must not be left behind in this great transformative event.

The group currently known as the Transhumanist Forum of Nigeria (H+FN), or by any other name with which it shall be formally recognized in the near future, has therefore set out on the task of spreading transhumanist enlightenment and engaging the Nigerian public with transhumanist discourse, and from this to hopefully progress into helping forge a strong and effective transhumanist network across the African Continent. The work, we can say, has sincerely begun.

Chogwu Abdul

Co-Founder, Transhumanist Forum of Nigeria

USTP Foreign Ambassador for Nigeria

November 2017

Second Enlightenment Salon – Gennady Stolyarov II, Bill Andrews, Bobby Ridge, and Scott Jurgens Discuss the Convergence of Technological Advances

Second Enlightenment Salon – Gennady Stolyarov II, Bill Andrews, Bobby Ridge, and Scott Jurgens Discuss the Convergence of Technological Advances

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Gennady Stolyarov II

Bill Andrews

Bobby Ridge

Scott Jurgens

U.S. Transhumanist Party Chairman Gennady Stolyarov II invited Dr. Bill Andrews (the U.S. Transhumanist Party’s Biotechnology Advisor), Bobby Ridge (the U.S. Transhumanist Party’s Secretary-Treasurer), and Scott Jurgens to his Second Enlightenment Salon, where they shared their thoughts on emerging life-extension research, advances in prosthetics and orthotics, philosophy of science, brain-computer interfaces, and how technologies from a variety of fields are converging to bring about a paradigm shift in the human condition – hopefully within the coming decades.

U.S. Transhumanist Party Discussion on Prosthetics, Neuroscience, and the Future of Human Potential

U.S. Transhumanist Party Discussion on Prosthetics, Neuroscience, and the Future of Human Potential

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Gennady Stolyarov II

Bobby Ridge

Scott Jurgens

U.S. Transhumanist Party Chairman Gennady Stolyarov II speaks with Secretary-Treasurer Bobby Ridge and Director of Applied Innovation Scott Jurgens regarding their areas of interest in research and study. Topics addressed include emerging advances in prosthetics, orthotics, 3D printing, 3D scanning, the science behind neuroplasticity, brain-computer interfaces (BCIs), artificial intelligence, and the societal implications of these technologies – including the extent to which they, combined with a universal basic income, may facilitate increased self-actualization by more people.

Conversations such as this one are prime examples of why the U.S. Transhumanist Party and the transhumanist movement are positioned to be the vanguard of the next era of our civilization, ready to rebuild it and take it to new heights, given sufficient recognition from and collaboration with the general public.

References

– Hugh Herr – “The new bionics that let us run, climb, and dance” – TED – March 2014
– LimbForge – Enable Community Foundation
– Autodesk Fusion 360
– Thingiverse
– “Metal Gear Solid 5 Inspires an Amazing Prosthetic Arm” – Kendall Ashley – Nerdist – May 23, 2016

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